indian myth

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So we know that gems can fuse. And when they fuse, they usually have different bodies that has four arms, three eyes or just arms for their feet etc.

And did you know that in Hinduism -or like in an Indian myth- there is a FUSION? Yeah that’s right. A fusion. But where?

Well you see, in the myth, a goddess named Durga fights devils(?). It’s actually a symbol for destroying, but it can be shown as a good goddess too.

But Durga is actually a fusion. She is the fusion of three big gods: Vishnu, Shiva and Brahman. But why do three gods fuse and make a goddess? To fight a really strong devil(?) named Mahishasura, did not obey Brahman, and wished living forever. But Brahman did not accept his wish. Then Mahishasura wished for another thing. He wished a woman to end his life. But Brahman did not accept that wish too.

Mahishasura got mad and attacked the gods. And he was strong. Gods realised that a power like this was hard to beat. So the three gods FUSED.

And Durga, a fusion fought Mahishasura. With her eight (or ten) arms that each had another weapon, Durga won the war.

And guess what? Durga has a lion.

Willem Schellinks - Shah Jahan and his four sons

late 17th century

oil on canvas

Guimet Museum, Paris

A List of Flood Myths

You may have learned or heard that the flood myth is one of the most common myths in the world. Cultures disconnected for thousands of years share surprisingly similar myths about the world drowning, and a person or a handful of people surviving and repopulating the world. Here’s a short list of some of those flood myths.

  • Gilgamesh flood myth of ancient Babylonia
  • Noah and the ark in Genesis
  • Masai mythology says all the rivers in the world flooded, but the gods warned two people to build a boat
  • One Indian myth written around 700 BCE says Matsya (the incarnation of Lord Vishnu as a fish) forewarns Manu (a human) about an impending catastrophic flood and orders him to collect all the grains of the world onto a boat
  • in Greek mythology, the Ogygian Deluge ended the Silver Age, and the flood of Deucalion ended the First Bronze Age
  • Nüwa, an ancient Chinese goddess, saved the world when floods and fires covered it after a battle between gods
  • in Finnish lore, Väinämöinen had a wound that bled so much the entire world flooded and people had to construct a boat to survive
  • Australian aboriginals had the myth of Tiddalik, a frog who was so thirsty he drank all the fresh water in the world. When animals conspired to release the water, it replenished the lakes, swamps and rivers
  • the Inca believed a flood around Lake Titicaca killed all but two, who repopulated the world

The hemispheric nervousness inspired by Hamilton’s ghost in the nineteenth and twentieth centuries bespeaks of creole anxieties haunting debates in the late eighteenth century over Hamilton, his national stature, and his West Indian origins. Significantly, myths involving Hamilton’s questionable paternity have proven notably persistent. During his bid for reelection in 1792, mudslinging rivals resentful of Hamilton’s domineering influence over Washington’s political and economic policies accused the President of having fathered his illegitimate Treasury Secretary while in Barbados. In the early twentieth century, a biographical novel about Hamilton by Gertrude Atherton resurrected the political slander against Washington and ironically suggested its veracity. In The Conequeror (1901), Atherton suggests it was inconceivable that such a brilliant and influential American statesman could have been conceived by a dissolute West Indian father, an anxiety registered, not coincidentally, at the dawn of a new epoch in U.S. nationalism and imperialism.

[Footnote] See Atherton’s Adventures of a Novelist, in which she recalls the political intrigue of the 1790s surrounding Washington’s alleged paternity to Hamilton and remarks, “Interesting if true.” She provokes her reader’s curiosity further by noting that her research (erroneously) revealed that Washington was on the island of Barbados in 1756, the same year that Hamilton’s mother, Rachel, was on the island. In fact, Washington had been in Barbados with a convalescing brother in 1752 - his experiences there left an indelible impression on him regarding what he perceived to be unnatural and destructive gaps in socioeconomic status between affluent whites and poor whites and black slaves in the West Indies. It was the only time Washington ever traveled outside the continental United States.

The rumor reveals how the West Indies denoted contagion (Barbados; Rachel; Hamilton) to an ostensibly pure national character (Washington) and virtue (republicanism). John Hamilton inaugurated another legend about the legitimacy of his father’s birth in his early nineteenth-century biography, a legend perpetuated by Hamilton’s descendants. John founded the myth, which subsequent examinations of deeds and records have disproved, that Hamilton’s father and Rachel were legally married. The recent debate surrounding the paternity of Jefferson’s black progeny can be compared in interesting ways to the controversies over Hamilton’s origins and suggests how crucial matters involving race and sexuality are to the “legitimacy” of national figures and icons.

In that regard, consider Toni Morrison’s comment in The New Yorker in which she identifies Bill Clinton as the nation’s first “black” president. She argues that Clinton’s origins - his poor, rural Southern upbringing, his close relationship with the black community - account for what she perceives to be an unwavering assault by the right on President Clinton’s personal life and character. States Morrison, “the President’s body, his privacy, his unpoliced sexuality became the focus of the persecution, [and] when he was metaphorically seized and body-searched, who could gainsay…black men who knew whereof they spoke? The message was clear: ‘No matter how smart you are, how hard you work…we will put you in your place or put you out of the place you have somehow’”. Like Morrison, this chapter’s arguments are interested in the ways in which attacks directed at a politician’s “body” (Hamilton’s) disclose fears about that politician’s contamination of the “body politic” (the early Republic).

—  Sean Goudie, Creole America: The West Indies and the Formation of Literature and Culture in the New Republic

My other main character for the river carnival project, the prince Wandle.  He represents our borough’s river, the River Wandle.  He’s a bit arrogant due to being a pretty boy and knowing it.  He has heron wings, which are special and endangered birds in the area.  The performer is mainly a singer, and the procession lead and co-main focus.

Indian ink lines coloured in Photoshop CS5

This is one of my main two characters for the river carnival. She is a goddess of pollution (named Mala). She’s not inherently evil, she just leaves a mess wherever she goes.

The performer will be on stilts (as you can hopefully figure from the extreme proportions). They are also a juggler. The false set of arms is meant to look like they are juggling the pieces on the large hoops.

My main focus with this one was trying to mix the beauty that can be found in pollution with the imposing threat that it is.

Photoshop CS5

Nanda Devi Peak, by JassiOberai

Nanda Devi is the second highest mountain in India (25645 ft.) and the highest entirely within the country (Kangchenjunga being on the border of India and Nepal); owing to this geography it was the highest known mountain in the world until computations on Dhaulagiri by western surveyors in 1808. Nanda Devi is a two-peaked massif, forming a 2 kilometres (1.2 mile) long high ridge, oriented east-west. The west summit is higher, and the eastern summit is called Nanda Devi East. Together the peaks are referred to as the twin peaks of the goddess Nanda. The main summit stands guarded by a barrier ring comprising some of the highest mountains in the Indian Himalayas (one of which is Nanda Devi East), twelve of which exceed 6,400 m (21,000 ft) in height, further elevating its sacred status as the daughter of the Himalaya in Indian myth and folklore. The interior of this almost insurmountable ring is known as the Nanda Devi Sanctuary, and is protected as the Nanda Devi National Park. Nanda Devi East lies on the eastern edge of the ring (and of the Park), at the border of Chamoli, Pithoragarh and Bageshwar districts.